Secret society - free mason

About secret societies, free masonry, simbols, rithuals, order, ... Some articles are taken from "Mysteries of Freemasonry" by Captain William Morgan "The Symbolism of Freemasonry" by Albert G. Mackey, M.D. 1882. "Secret Societies" by David MacDill, Jonathan Blanchard, and Edward Beecher Those three books have free licence and no copyright law has broken.

Friday, April 27, 2007

How to Apply Illuminati Control In Everyday Life

Whether the Illuminati exists or not is not something that will be argued in this article. Instead let's take all that is rumored about The Illuminati and extrapolate rules that anyone can learn and apply into their lives to gain more and more control.

What follows are the sutras of power used by the Illuminati.

1) Real Control is from a higher level.

True power has an effect upon where one applies it. The more power one wields the broader and deeper it's affect. This is done only by understanding that all power is in a hierarchy and to climb the steps of the pyramid of power one will control more and more that rests beneath.
The peak of the control is the eye at the top of the pyramid.

2) One can only go “a level up” by having more information.

Information, specifically the right information is the key to gaining a higher level of control. There is a great deal of information available and most of it will not help

3) The right information will control more down the level when it's applied. (The metaphor of the pyramid/eye).

One of the symbols that people use to point to the Illuminati is the image of the “All Seeing Eye” on top of the pyramid. This can be thought of as a metaphor for control. Namely that it is the top of pyramid that controls everything beneath it. We can use and apply that by asking what is it that we control and what is outside of our control.

4) Searching for the right information requires suspending disbelief in order to diligently test the knowledge.

Judgment and analysis are very useful but when if comes to power it is much better to find out what works than to base your action on a theory.
A good example of this is in advertising. The advertising industry spends a great deal of money to find out what headline will get the best response. They don't guess they test. What they discover is that some headlines will increase a products sales by 5% to 30% without really understanding why. For advertisers know “why it works” is never as important as knowing that it works. They don't know and don't care. So they test, test and test everything to get climb higher up the pyramid of control.

5) All Illuminati control appears invisible.

The best power should appear invisible. The Illuminati remains invisible either because they don't exist or because the strings of control they pull can always be explained away. To apply this rule it must always seem that you have less control that you do. Thus no fingers of blame can point to you.

6) Invisible control is the result of right information applied to distract those being controlled.

Control, Real CONTROL, is the result of directing ones attention so perfectly that they become absorbed by the distraction and not see what is truly going on. Like a magician who reaches into his pocket to grab a coin no one suspects his true reason is to hide the dollar bill he had just palmed in his hand.
Conflicts work in this way. By creating a conflict some people (and nations) are able to turn the attention of others away from larger issues.

7) Control and power are amoral.

This is a hard one for most to grasp. Power is a tool nothing more. It's neither good nor bad.

8) Applying morality to control and power limits the extent and effectiveness of the control.

Morality is a knee jerk response to dealing with things we don't understand. Things like terrorism and cults fall so outside most peoples experience that we tend to judge them as “crazy” or “monsters” and in so doing we unconsciously are saying “I don't want to REALLY understand this.”
So if you want to most effectively wield power and control put aside your judgment of how it's used. You will learn a lot.

9) Silence isn't golden, it is gold.

Silence, says so much more than words.
Many people when they learn a new card trick are often eager to reveal the secret to their friends. When they give away the secret they get momentary attention but the attention quickly fades. On the other hand if they keep the secret of the trick and continue to perform it their silence becomes a powerful tool that builds up their self image and esteem. It also slowly builds an image to them in the eyes of their friends.
It's hard to understand the power of a secret unless you are keeping one that is truly important to you.

10) Even the most educated beneath you must remain ignorant.

This goes back to the symbol of the pyramid that represents knowledge and power. As one climbs the pyramid they learn more. Those who have not reached a level of knowledge and power must prove themselves as trustworthy before they can proceed any further. This process protects the secrets of power and instills the importance of silence and secrecy.

11) Control means being able to be on both sides of a conflict or limiting the terrain of the conflict or both.

This is one of the higher level understandings of the Illuminati. Conflicts happen either by design or by a natural course of events. If it by design then both sides can be influenced by a third force. If a conflict occurs on it's own then a third unseen force and restrict the battling parties to the terrain, which can also include the rules of combat and even define what they are to fight over.


Everyone wants at least enough power to experience peace of mind. Some want more. These insights of how the so-called Illuminati exerts power can benefit anyone who has the will to use them.

Article Source:

JK Ellis is the author of "Mind Control 101- How To Influence The Thoughts and Actions of Others Without Them Knowing or Caring". His web site is
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Monday, April 23, 2007

Freemason witchcraft video

Please note not all Freemasons are uterly evil, but high ranks learn about the true agenda of their soiciety. Aleister Crowley claimed he was a 33 Degree Mason, and he had the masonic clothes. He either lies, or he actually was atleast connected to them. It makes no sence that he would dress in masonic outfits, and claim to be a Freemason, and hang out with freemasons if he wasn't a freemason. Thats insane. Of course he was a freemason.
Keep it simple stupid K.I.S.S Is the only way I know to be. And I look at the obvious. If the sky is blue I don't call it green.

This video shows Masons are not Godly, and practice witchcraft.

Nothing else to say really. except pray for me. I do not know what reaction this may cause. Let us stand up for truth. We must resist This satanic cult. This was a very hard video to make because it is sick, and very unhuman. We are more than them in number. So we need each other.

Friday, February 09, 2007

the scene of the euresis and masons

It is consecrated to the Mason, also, as the scene of the euresis, the place of the discovery, where the same consoling doctrines of the resurrection of the body and the immortality of the soul are shadowed forth in profoundly symbolic forms.

These great truths constitute the very essence of Christianity, in which it differs from and excels all religious systems that preceded it; they constitute, also, the end, aim, and object of all Freemasonry, but more especially that of the Third Degree, whose peculiar legend, symbolically considered, teaches nothing more nor less than that there is an immortal and better part within us, which, as an emanation from that divine spirit which pervades all nature, can never die.

The identification of the spot on which this divine truth was promulgated in both systems—the Christian and the Masonic—affords an admirable illustration of the readiness with which the religious spirit of the former may be infused into the symbolism of the latter. And hence Hutchinson, thoroughly imbued with these Christian views of Masonry, has called the Master Mason's order a Christian degree, and thus Christianizes the whole symbolism of its mythical history.

"The Great Father of all, commiserating the miseries of the world, sent his only Son, who was innocence itself, to teach the doctrine of salvation—by whom man was raised from the death of sin unto the life of righteousness—from the tomb of corruption unto the chamber of hope—from the darkness of despair to the celestial beams of faith; and not only working for us this redemption, but making with us the covenant of regeneration; whence we are become the children of the Divinity, and inheritors of the realms of heaven.

"We, Masons, describing the deplorable estate of religion under the Jewish law, speak in figures: 'Her tomb was in the rubbish and filth cast forth of the temple, and acacia wove its branches over her monuments;' akakia being the Greek word for innocence, or being free from sin; implying that the sins and corruptions of the old law, and devotees of the Jewish altar, had hid Religion from those who sought her, and she was only to be found where innocence survived, and under the banner of the Divine Lamb, and, as to ourselves, professing that we were to be distinguished by our Acacy, or as true Acacians in our religious faiths and tenets.

"The acquisition of the doctrine of redemption is expressed in the typical character of Huramen (I have found it.—Greek), and by the applications of that name with Masons, it is implied that we have discovered the knowledge of God and his salvation, and have been redeemed from the death of sin and the sepulchre of pollution and unrighteousness.

"Thus the Master Mason represents a man, under the Christian doctrine, saved from the grave of iniquity and raised to the faith of salvation."

It is in this way that Masonry has, by a sort of inevitable process (when we look to the religious sentiment of the interpreters), been Christianized by some of the most illustrious and learned writers on masonic science—by such able men as Hutchinson and Oliver in England, and by Harris, by Scott, by Salem Towne, and by several others in this country.

I do not object to the system when the interpretation is not strained, but is plausible, consistent, and productive of the same results as in the instance of Mount Calvary: all that I contend for is, that such interpretations are modern, and that they do not belong to, although they may often be deduced from, the ancient system.

But the true ancient interpretation of the legend,—the universal masonic one,—for all countries and all ages, undoubtedly was, that the fate of the temple builder is but figurative of the pilgrimage of man on earth, through trials and temptations, through sin and sorrow, until his eventual fall beneath the blow of death and his final and glorious resurrection to another and an eternal life.


Monday, January 29, 2007

Masons, Pilate and simbolics

The practice prevailed among the Jews, and a striking instance of the symbolism is exhibited in that well-known action of Pilate, who, when the Jews clamored for Jesus, that they might crucify him, appeared before the people, and, having taken water, washed his hands, saying at the same time, "I am innocent of the blood of this just man. See ye to it." In the Christian church of the middle ages, gloves were always worn by bishops or priests when in the performance of ecclesiastical functions. They were made of linen, and were white; and Durandus, a celebrated ritualist, says that "by the white gloves were denoted chastity and purity, because the hands were thus kept clean and free from all impurity."
There is no necessity to extend examples any further. There is no doubt that the use of the gloves in Masonry is a symbolic idea borrowed from the ancient and universal language of symbolism, and was intended, like the apron, to denote the necessity of purity of life.
We have thus traced the gloves and the apron to the same symbolic source. Let us see if we cannot also derive them from the same historic origin.
The apron evidently owes its adoption in Freemasonry to the use of that necessary garment by the operative masons of the middle ages. It is one of the most positive evidences—indeed we may say, absolutely, the most tangible evidence—of the derivation of our speculative science from an operative art. The builders, who associated in companies, who traversed Europe, and were engaged in the construction of palaces and cathedrals, have left to us, as their descendants, their name, their technical language, and that distinctive piece of clothing by which they protected their garments from the pollutions of their laborious employment. Did they also bequeath to us their gloves? This is a question which some modern discoveries will at last enable us to solve.
M. Didron, in his "Annales Archeologiques," presents us with an engraving, copied from the painted glass of a window in the cathedral of Chartres, in France. The painting was executed in the thirteenth century, and represents a number of operative masons at work. Three of them are adorned with laurel crowns. May not these be intended to represent the three officers of a lodge? All of the Masons wear gloves. M. Didron remarks that in the old documents which he has examined, mention is often made of gloves which are intended to be presented to masons and stone-cutters. In a subsequent number of the "Annales," he gives the following three examples of this fact:—
In the year 1331, the Chatelan of Villaines, in Duemois, bought a considerable quantity of gloves, to be given to the workmen, in order, as it is said, "to shield their hands from the stone and lime."
In October, 1383, as he learns from a document of that period, three dozen pairs of gloves were bought and distributed to the masons when they commenced the buildings at the Chartreuse of Dijon.
And, lastly, in 1486 or 1487, twenty-two pair of gloves were given to the masons and stone-cutters who were engaged in work at the city of Amiens.
It is thus evident that the builders—the operative masons—of the middle ages wore gloves to protect their hands from the effects of their work. It is equally evident that the speculative masons have received from their operative predecessors the gloves as well as the apron, both of which, being used by the latter for practical uses, have been, in the spirit of symbolism, appropriated by the former to "a more noble and glorious purpose."

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Saturday, January 27, 2007

Iliad, Clavis Symbolica, simbolism

The symbolism of the gloves, it will be admitted, is, in fact, but a modification of that of the apron. They both signify the same thing; both are allusive to a purification of life. "Who shall ascend," says the Psalmist, "into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands and a pure heart." The apron may be said to refer to the "pure heart," the gloves to the "clean hands." Both are significant of purification—of that purification which was always symbolized by the ablution which preceded the ancient initiations into the sacred Mysteries. But while our American and English masons have adhered only to the apron, and rejected the gloves as a Masonic symbol, the latter appear to be far more important in symbolic science, because the allusions to pure or clean hands are abundant in all the ancient writers.
"Hands," says Wemyss, in his "Clavis Symbolica," "are the symbols of human actions; pure hands are pure actions; unjust hands are deeds of injustice." There are numerous references in sacred and profane writers to this symbolism. The washing of the hands has the outward sign of an internal purification. Hence the Psalmist says, "I will wash my hands in innocence, and I will encompass thine altar, Jehovah."
In the ancient Mysteries the washing of the hands was always an introductory ceremony to the initiation, and, of course, it was used symbolically to indicate the necessity of purity from crime as a qualification of those who sought admission into the sacred rites; and hence on a temple in the Island of Crete this inscription was placed: "Cleanse your feet, wash your hands, and then enter."
Indeed, the washing of hands, as symbolic of purity, was among the ancients a peculiarly religious rite. No one dared to pray to the gods until he had cleansed his hands. Thus Homer makes Hector say,—
"I dread with unwashed hands to bringMy incensed wine to Jove an offering."
In a similar spirit of religion, Æneas, when leaving burning Troy, refuses to enter the temple of Ceres until his hands, polluted by recent strife, had been washed in the living stream.
"Me bello e tanto digressum et cæde recenti,Attrectare nefas, donec me flumine vivoAbluero."—Æn. ii. 718.
"In me, now fresh from war and recent strife,'Tis impious the sacred things to touchTill in the living stream myself I bathe."

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Thursday, January 25, 2007

The Symbolism of the Gloves

The investiture with the gloves is very closely connected with the investiture with the apron, and the consideration of the symbolism of the one naturally follows the consideration of the symbolism of the other.
In the continental rites of Masonry, as practised in France, in Germany, and in other countries of Europe, it is an invariable custom to present the newly-initiated candidate not only, as we do, with a white leather apron, but also with two pairs of white kid gloves, one a man's pair for himself, and the other a woman's, to be presented by him in turn to his wife or his betrothed, according to the custom of the German masons, or, according to the French, to the female whom he most esteems, which, indeed, amounts, or should amount, to the same thing.
There is in this, of course, as there is in everything else which pertains to Freemasonry, a symbolism. The gloves given to the candidate for himself are intended to teach him that the acts of a mason should be as pure and spotless as the gloves now given to him. In the German lodges, the word used for acts is of course handlungen, or handlings, "the works of his hands," which makes the symbolic idea more impressive.
Dr. Robert Plott—no friend of Masonry, but still an historian of much research—says, in his "Natural History of Staffordshire," that the Society of Freemasons, in his time (and he wrote in 1660), presented their candidates with gloves for themselves and their wives. This shows that the custom still preserved on the continent of Europe was formerly practised in England, although there as well as in America, it is discontinued, which is, perhaps, to be regretted.
But although the presentation of the gloves to the candidate is no longer practised as a ceremony in England or America, yet the use of them as a part of the proper professional clothing of a mason in the duties of the lodge, or in processions, is still retained, and in many well-regulated lodges the members are almost as regularly clothed in their white gloves as in their white aprons.

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Wednesday, January 24, 2007

The white alb - the Roman church

The white alb still constitutes a part of the vestments of the Roman church, and its color is said by Bishop England "to excite to piety by teaching us the purity of heart and body which we should possess in being present at the holy mysteries."
The heathens paid the same attention to the symbolic signification of this color. The Egyptians, for instance, decorated the head of their principal deity, Osiris, with a white tiara, and the priests wore robes of the whitest linen.
In the school of Pythagoras, the sacred hymns were chanted by the disciples clothed in garments of white. The Druids gave white vestments to those of their initiates who had arrived at the ultimate degree, or that of perfection. And this was intended, according to their ritual, to teach the aspirant that none were admitted to that honor but such as were cleansed from all impurities, both of body and mind.
In all the Mysteries and religions rites of the other nations of antiquity the same use of white garments was observed.
Portal, in his "Treatise on Symbolic Colors," says that "white, the symbol of the divinity and of the priesthood, represents divine wisdom; applied to a young girl, it denotes virginity; to an accused person, innocence; to a judge, justice;" and he adds—what in reference to its use in Masonry will be peculiarly appropriate—that, "as a characteristic sign of purity, it exhibits a promise of hope after death." We see, therefore, the propriety of adopting this color in the masonic system as a symbol of purity. This symbolism pervades the whole of the ritual, from the lowest to the highest degree, wherever white vestments or white decorations are used.
As to the material of the apron, this is imperatively required to be of lamb-skin. No other substance, such as linen, silk, or satin, could be substituted without entirely destroying the symbolism of the vestment. Now, the lamb has, as the ritual expresses it, "been, in all ages, deemed an emblem of innocence;" but more particularly in the Jewish and Christian churches has this symbolism been observed. Instances of this need hardly be cited. They abound throughout the Old Testament, where we learn that a lamb was selected by the Israelites for their sin and burnt offerings, and in the New, where the word lamb is almost constantly employed as synonymous with innocence. "The paschal lamb," says Didron, "which was eaten by the Israelites on the night preceding their departure, is the type of that other divine Lamb, of whom Christians are to partake at Easter, in order thereby to free themselves from the bondage in which they are held by vice." The paschal lamb, a lamb bearing a cross, was, therefore, from an early period, depicted by the Christians as referring to Christ crucified, "that spotless Lamb of God, who was slain from the foundation of the world."
The material, then, of the apron, unites with its color to give to the investiture of a mason the symbolic signification of purity. This, then, together with the fact which I have already shown, that the ceremony of investiture was common to all the ancient religious rites, will form another proof of the identity of origin between these and the masonic institution.
This symbolism also indicates the sacred and religious character which its founders sought to impose upon Freemasonry, and to which both the moral and physical qualifications of our candidates undoubtedly have a reference, since it is with the masonic lodge as it was with the Jewish church, where it was declared that "no man that had a blemish should come nigh unto the altar;" and with the heathen priesthood, among whom we are told that it was thought to be a dishonor to the gods to be served by any one that was maimed, lame, or in any other way imperfect; and with both, also, in requiring that no one should approach the sacred things who was not pure and uncorrupt.
The pure, unspotted lamb-skin apron is, then, in Masonry, symbolic of that perfection of body and purity of mind which are essential qualifications in all who would participate in its sacred mysteries.

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